Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Nearshore Fisheries

“It will be seen that fisheries are governed here by principles recognized by the common law. There are common fisheries, commons of fisheries, and several fisheries; but owing to the peculiar conditions that have existed here the two latter classes of fisheries exist here to a much larger extent than in other English-speaking countries.”

“Rights of fishery here are, as at common law, subject to rights of navigation. They are subject also to statutory regulation.” (Report of Committee on Fisheries, September 7, 1898; Maly)

“Probably the most peculiar feature of the Hawaiian fisheries is the well-developed principle of the private ownership of the fishes found in the open sea and bays to within a certain prescribed distance from shore.” (Preliminary Report On An Investigation Of The Fishes And Fisheries Of The Hawaiian Islands, 1901; Maly)

“For generations following initial settlement, communities were clustered along the watered, windward (ko‘olau) shores of the Hawaiian Islands. Along the ko‘olau shores, streams flowed and rainfall was abundant, and agricultural production became established.”

“The ko‘olau region also offered sheltered bays from which deep sea fisheries could be easily accessed, and near shore fisheries—enriched by nutrients carried in the fresh water—could be maintained in fishponds and coastal fisheries.”

“It was around these bays that clusters of houses where families lived, could be found. In these early times, the residents generally engaged in subsistence practices in the forms of agriculture and fishing.”  (Maly)

The “proprietors of land are entitled to the privilege of fishing upon their own shores as far as the tallest man in the island can wade at low water, and they may exercise that right at all seasons …”

“… but beyond that the sea is tabooed, except at two periods in the year, of six weeks each, during which unlimited fishing is allowed; at these times it is the general employment of the natives, and they cure enough to serve them through the tabooed season.” (Campbell)

“By the Law respecting fisheries, Kamehameha III distributed the fishing grounds and resources between himself, the chiefs and the people of the land. The law granted fisheries from near shore, to those of the deep ocean beyond the sight of land to the common people in general.”

“He also specifically, noted that fisheries on coral reefs fronting various lands were for the landlords (konohiki) and the people who lived on their given lands (ahupua‘a) under the konohiki.” (Maly)

Kamehameha III codified the nearshore fishing rights as: “I. Of free fishing grounds. (No ka noa ana o ke kai): His majesty the King hereby takes the fishing grounds from those who now possess them, from Hawaii to Kauai, and gives one portion of them to the common people, another portion to the land-lords, and a portion he reserves to himself.”

“These are the fishing grounds which his Majesty the King takes and gives to the people; the fishing grounds without the coral reef. viz. the Kilohee grounds, the Luhee ground, the Malolo ground, together with the ocean beyond.”

“But the fishing grounds from the coral reefs to the sea beach are for the landlords, and for the tenants of their several lands, but not for others.”

“But if that species of fish which the landlord selects as his own personal portion, should go onto the grounds which are given to the common people, then that species of fish and that only is taboo.”

“If the squid, then the squid only; or if some other species of fish, that only and not the squid. And thus it shall be in all places all over the islands; if the squid, that only; and if in some other place it be another fish, then that only and not the squid.” (Of free and prohibited fishing grounds, 1839-1841; Maly)

“It was not, however, until 1848 that land tenure was put upon a solid legal basis by the division of the lands between the King, the chiefs, and the tenants, investing the titles in each.”

“Each island was divided into “moku,” or districts. The subdivisions of a “moku” were “ahupuaa,” which is really a unit of land in the islands. The “ahupuaas” are generally long, narrow strips, running from the mountain to the sea, include mountain, the plateau, the shore, and for a certain distance out to sea.”

“The distance into the sea was to the reef, if there was one; if not, to one geographical mile from shore. The owner of this portion of the sea naturally had the right to control it, so far as the fishing was concerned, the same as he did his land.”

“When he placed a tabu on it, branches of the hau tree were planted it all along the shore. The people seeing this token of the tabu respected it.”

“With the removal of the hau branches, indicating that the tabu was lifted, the people fished as they desired, subject only to the tabu days of the priest or alii, when no canoes were allowed to go out upon the water.” (Preliminary Report On An Investigation Of The Fishes And Fisheries Of The Hawaiian Islands, 1901; Maly)

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Waipuhia

Huli ae au e nana ia Waipuhia, ua moni ia kona mau huna wai e ka makani ; me he lauoho kalole la i luhe i ka makani, i kiaweawe makalii i ka lau o ke kawelu, ka puaki i ka pua o ka ahihi o Malailua. (Kamakau, Ka Nūpepa Kū‘oko‘a, July 13, 1865)

I turned and looked at Waipuhia; its fine droplets of water were being absorbed by the wind. Like straight hair drooping in the wind, it streamed finely down the leaves of the kawelu grass and gathered on the blossoms of the ‘āhihi of Malailua.  (Kamakau; Cultural Surveys)

A story is told in the legend of two children who lived on two hills, one in Nuʻuanu and one in Kalihi.

The boy would visit his playmate on the neighboring hill.

When the girl’s godmother, who was the mist of the valley, saw how happy this made the girl, she enveloped the boy in a mist so he could not leave and return home.

The boy’s parents thought that the boy was dead and went on with their lives.

However, the parents angered the “Lady of the Ferns” a goddess of Kalihi Pass, when they collected lehua, sacred to this goddess, for their lei and forgot to make an offering.

The goddess summoned a horrendous storm to strike the family on its hill.

The cries of his family woke the boy from his spell and he tried to return home, but the lady created a great wind that picked him up and killed him. When the boy did not return, the girl began to weep.

“… lo! Her tears were wafted into the air. They rose in a silvery mist, and to this day the maiden weeps and the mist of her tears rises to caress the spirit voice of her youthful love.”  (Raphaelson; Cultural Surveys)

Waipuhia (blown water,) near the mauka boundary of Nuʻuanu Valley, are more commonly called the “Upside Down Waterfalls.”

At normal times (with typical tradewinds,) the falls only appear after a rain, and the water from the falls never reaches the base of the cliff; it is “blown” up by the winds and “in midair, it suddenly changes its course and rises upward to a cloud of mist”.

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Minoru Inaba

Minoru Inaba, the third of nine children, was born on February 20, 1904, in Holualoa, Kana. His parents, Hatsuyo and Zentaro Inaba, were immigrants.

“I think they came here during the latter part of the 1890s. Mother came to Kona with my father – that is, Kitao – and my stepfather came from Papaikou to Kana. He was one of the contract laborers in Papaikou.”

“My father was Zentaro Inaba. That’s my stepfather. My mother was Hatsuyo Inaba. Her maiden name was Hatsuyo Miyamoto. Now, my real father, when I was very young, left for the Mainland. And subsequent to that, my [step]father came to Kona and married my mother. As far as I’m concerned, I don’t know my real father. Ever since my childhood, my father was Zentaro Inaba.”

There were nine of us. Seven boys and two girls. The oldest in my family is my sister. She’s Mrs. Ikeda. Then came Albert. By the way, he was the first principal of Japanese extraction in the state. At that time, of course, it was a territory. He became principal of the Honaunau School. Then he moved to Molokai. During his latter years, he became principal of the Molokai High and Elementary School.”

“Then, I’m the third in the family. Below me there are six. Now, right below me is my sister Fukumi. She was teaching at Pahala. … Then comes Yoshio, who’s an engineer. He served, at one time, for the county as a county engineer under Jimmy Kealoha, who was at that time the executive officer of the County of Hawaii. Now, the office is called the mayor’s office.”

“Then comes Norman Inaba. He’s in business in Honolulu. He has a industrial loan company and also a realty business. Then, next comes Goro, who is now at Holualoa. He has a service station and runs the hotel that mother and father built back in 1926.  Then comes Futoshi. He’s in contracting in Hilo. Then, next comes Jimmy Inaba, who’s an auditor.”

Minoru’s parents “built that hotel – Kona Hotel – in 1926. So, they were running the hotel. … Father used to cook, and mother used to clean the rooms and so on. And they had a girl there that did the rooms. Mother did the laundry and things like that. And father did the cooking.”

“Who were the people who used to stay at the hotel? … Oh, most of them were salesmen … Travelling salesmen. Then, we’d have tourists come in once in a while. Because, at that time, the only hotels were the Kona Inn and Manago Hotel in Kona. And, of course, my folks’ hotel.”

“I guess his cooking ability was the reason they opened the hotel. The hotel food was western and Father was quite a cook. He always served soup which was well liked by the customers … beef soup.”  (Minoru Inaba, Social History)

Minoru attended English and Japanese-language school in Holualoa. In 1925, he was one of five students in Konawaena High School’s first graduating class. During his youth, he was active in kenbu (Japanese interpretive dances performed with the aid of a sword), baseball and football.

He worked on the family coffee farm, “there was no other industry in Kona except coffee farming, and the sugar plantation, for a while. And of course, ranching, they had from way back. There was no tourism. No other businesses except coffee farming in Kona.”

“We picked coffee during the day, and then in the late afternoon, grind the coffee so that it could be dried the following morning. In those days, we used to have a coffee platform. We’d spread the coffee out on the platform, and if it looked like rain, we had to push the coffee up to the edge of the platform and cover it with galvanized iron.”

“Then, later on, somebody thought of an idea where the platform would be covered by a moving contraption, where you could move the whole roof on a track. When it rained, you just push it back. When it was sunny, you’d push it out so that the coffee would dry.”

“You know, when you in the seventh grade like that, to carry one bag of coffee was quite a chore. And load three bags on a donkey and come up the trail. When it rain, the donkey would slip on the trail, fall. Had to unload the coffee, get the donkey up, load it again. I know, many times, I used to cry.” (Minoru Inaba)

Until 1925, Minoru took on many jobs – helping on the family coffee farm, doing canefield work, driving a taxi and school bus, working at a sisal mill, working at the telephone exchange, and doing postal work at Holualoa.

Later, Minoru attended the University of Hawaii, graduating with a bachelor’s degree in education in 1929. In subsequent years, he served as teacher, counselor, coach and vice-principal. He retired in 1968.

“As time went on, I think there’s been a change. It’s vastly different from what it is today than what it was before. As I said, I think, back when I was counselor, they respected law and order more than they do now. They had little more respect for teachers and the elders.”

“But I wouldn’t say that of every youngster today, but I’m speaking in general terms, now. You don’t have that kind of respect that the early youngsters had for their teachers and their elders today.” (Inaba)

Inaba’s 38 years as a teacher, coach, and vice principal at Konawaena High School from the 1920s made him a respected figure. “He had the respect of two generations. He taught fathers and children,” said Kona rancher and former County Councilman Sherwood Greenwell. (Thompson)

“(A)fter having been with the Department of Education for 38 years, I thought maybe I was due for a good rest and do the things that I wanted to do like fishing, things like this. But it didn’t turn out that way.”

“After I retired, in fact, the year that I retired, people approached me, the community people, and asked me if I would not run for elected office.”

“Not having had any experience, I said definitely no, I’m not interested in running for office but upon so many people coming to my home and insisting I run, I finally decided to run and in 1968 I ran for the office of representative from our district (and served for 10-years).” (Inaba, Social History of Kona)

“What Inaba had done as an educator to build individuals, he did for Kona’s physical facilities as a legislator. Inaba obtained money for a new Kona Hospital, to expand Honokohau Harbor, to drill a new water well, making a community water system possible.”

“I can remember the days (before the well) when we all had water tanks in Kona,” said Marnie Herkes of the Kona-Kohala Chamber of Commerce. Inaba brought money to his district “unfailingly,” Greenwell said. (Thompson) Inaba died June 6, 2002.

Here’s a link to a Kona Historical Society video that includes Minoru Inaba:

https://www.youtube.com/watch?v=yE2bnqVB_Q0

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by Peter T Young Leave a Comment

Nationality

Nativity relates to the time, place and circumstances of a person’s birth.

According to the US Census, “Nativity status refers to whether a person is native or foreign born. The native-born population includes anyone who was a citizen or national at birth.”

People “who were born in the United States, Puerto Rico, a US Island Area (US Virgin Islands, Guam, American Samoa or the Commonwealth of the Northern Mariana Islands,) or abroad of a citizen parent or parents, are defined as native.”

‘Citizenship’ refers to the legal relation between a person and a state, as recognized in international law. This status is often also referred to as ‘nationality’ (‘citizenship’ and ‘nationality’ are generally used as synonyms.)

‘Nationality’ means the legal bond between a person and a State and does not indicate the person’s ethnic origin.  Everyone has the right to a nationality.  (European Convention on Nationality)

At one time, jus sanguinis (right of blood) was the sole means of determining nationality in Asia and Europe (where it is still widespread in Central and Eastern Europe.) An individual belonged to a family, a tribe or a people, not to a territory. It was a basic tenet of Roman law.

Jus soli (right of the soil), also known as birthright citizenship, is a right by which nationality or citizenship can be recognized to any individual born in the territory of the related state.

At times, exceptions limit citizenship, typically when a child was born to a parent in the diplomatic or consular service of another state, on a mission to the state in question or a child born to enemy forces engaged in hostile occupation of the country’s territory.

At the turn of the nineteenth century, nation-states commonly divided themselves between those granting nationality on the grounds of jus soli and those granting it on the grounds of jus sanguinis.  (princeton-edu)

Countries that have acceded to the 1961 Convention on the Reduction of Statelessness will grant nationality to otherwise stateless persons who were born on their territory, or on a ship or plane flagged by the country.

Citizenship is a multidimensional concept that means membership in a specific nation-state and the formal rights and obligations that this membership entails. Citizenship can also be understood as a status and an identity.

One of the earliest laws in Hawaiʻi dealt with citizenship; it was part of King Kamehameha III’s Statute Laws 1845-1846.  The Chapter for that law was headed: “Of Subjects and Foreigners” and the specific Article was labeled “Aliens, Denizens and Natives.”

Section III. All persons born within the jurisdiction of this kingdom, whether of alien foreigners, of naturalized or of native parents, and all persons born abroad of a parent native of this kingdom, and afterwards coming to reside in this, shall be deemed to owe native allegiance to His Majesty. All such persons shall be amenable to the laws of this kingdom as native subjects.  All persons born abroad of foreign parents, shall, unless duly naturalized, as in this article prescribed, be deemed aliens, and treated as such, pursuant to the laws.  (Ka Huli Ao Digital Archives – Punawaiola-org)

Hawaiʻi followed the Anglo-American common law rule of “jus soli” (without any stated exception;) those born in the country and subject to its jurisdiction are citizens.  Subsequent interpretation of the laws and practices affirmed who were Hawaiian citizens and what rights and obligations they possessed.

In 1850, HW Whitney, born in Hawaiʻi of foreign parents, asked the Minister of the Interior, John Young II, about his status. The question was referred to Asher B Bates, legal adviser to the Government, who replied that, “not only the Hawaiian Statutes but the Law of Nations, grant to an individual born under the Sovereignty of this Kingdom, an inalienable right, to all of the rights and privileges of a subject.”  (Hanifin)

In 1856, the Kingdom’s Supreme Court decided Naone v. Thurston, recognizing that persons born in Hawaiʻi of foreign parents were Hawaiian subjects.

On January 21, 1868, the Minister of the Interior for the Hawaiian Kingdom, His Excellency Ferdinand Hutchison, stated the criteria for Hawaiian nationality:

“In the judgment of His Majesty’s Government, no one acquires citizenship in this Kingdom unless he is born here, or born abroad of Hawaiian parents (either native or naturalized,) during their temporary absence from the kingdom, or unless having been the subject of another power, he becomes a subject of this kingdom by taking the oath of allegiance.”

Subsequent laws through the Republic, Territory and State provide that “All persons born or naturalized in the Hawaiian Islands, and subject to the jurisdiction of the Republic, are citizens thereof.”

Why is this discussion important?

There is a movement in the Islands to restore a nation.  That nation was created with the help of a lot of people, Hawaiian and non-Hawaiian.  That nation’s laws and actions stated those born in the islands were citizens of the nation – whether from Hawaiian or non-Hawaiian parents.  Others became naturalized citizens.

Why is the discussion for restoration of the nation limited to native Hawaiians, when there were many citizens of other ethnicities who belonged to the nation at the time of the overthrow?

A nation was overthrown – not a race.

However, in the recent nation building exercise, first there was Kau Inoa (registration of Native Hawaiians in Hawaiʻi and abroad who will be a part of the new Hawaiian nation and receive benefits provided by the new government) and later Kanaʻiolowalu (registration on an Official Roll and joining together to rebuild a Hawaiian nation.)

The 1890 Hawaiʻi Census (the latest prior to the overthrow) noted 89,990 people in the Islands (40,622 Native and Half-castes; 7,495 Hawaiian born, Foreign; and 41,873 Foreign Born.)  This only counted citizens present in the Islands at the time; it did not include citizens living elsewhere.

Nationality (and a nation) is not about race or ethnicity – it is about citizenship in a country.  Hawaiʻi citizenship was/is made up of a variety of races.

A lot of non-Hawaiians were born in the Islands, or are descendants of people who were born in the Islands.  By laws and practice, they are Hawaiian citizens.

All Hawaiian citizens lost their nation … Hawaiian citizens with their varying ethnicities. Why aren’t all citizens included in the discussion and process of nation restoration?

The image shows an unnamed Passport, symbolic of nationality (irrespective of a person’s race.)

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by Peter T Young Leave a Comment

Mākao

Macao, also spelled Macau, is one of the two Special Administrative Regions of the People’s Republic of China, the other is Hong Kong.

Macao lies on the western side of the Pearl River Delta across from Hong Kong to the east, bordered by Guangdong Province to the north and facing the South China Sea to the east and south.

Macao was the gateway for all Americans going to China to trade legally.  It was the first stop upon arriving in China and the last stop before returning home.  Macao became the center for agents arranging American trade.  (Hao, Wang)

Shortly after the arrival of Captain James Cook and his crews in 1778, the Chinese found their way to Hawaiʻi.  Some suggest Cook’s crew gave information about the “Sandwich Islands” when they stopped in Macao in December 1779, near the end of the third voyage.

In 1788, British Captain John Meares commanded two vessels, the Iphigenia and the Felice, with crews of Europeans and 50-Chinese.  Shortly thereafter, in 1790, the American schooner Eleanora, with Simon Metcalf as master, reached Maui from Macao using a crew of 10-Americans and 45-Chinese.  (Nordyke & Lee)

Crewmen from China were employed as cooks, carpenters and artisans, and Chinese businessmen sailed as passengers to America. Some of these men disembarked in Hawai’i and remained as new settlers.

The growth of the Sandalwood trade with the Chinese market (where mainland merchants brought cotton, cloth and other goods for trade with the Hawaiians for their sandalwood – who would then trade the sandalwood in China) opened the eyes and doors to Hawaiʻi.

Macao links to Kamehameha I and Hawaiʻi’s first flag.  Hawaiʻi was gradually pulled into the international trading networks, and it was not long before it was discovered that sandalwood there sold well in China. Large qualities of that wood were consumed in China each year for the making of incense.  (Hao, Wang)

A few years after Kamehameha consolidated his rule over the Islands, vessels engaged in trade with Manila and Macao started to arrive (whose captains assured Kamehameha and the chiefs that the fragrant sandalwood was of great value, and was much in demand in Macao and all other parts of China.)

Therefore, Kamehameha quickly commanded that the mountains of Oʻahu be searched for it, and on being found and brought in it was declared by the foreigners that Hawaii possessed the fragrant wood.

Traders took the sandalwood to Canton and Macao, and brought back various kinds of cloth prints, cotton, mixed piece goods and clothing.  (Kamakau, Thrum)

“The King, wanting a ship to sail to China to sell Sandalwood, searched along with John Young, Isaac Davis, and Captain Alexander Adams of Kalihi, who is still living, for a Flag for the ship. It was a man-o-war, called the Forrester, carrying sixteen guns. Kamehameha I owned the ship.”    (Ka Nupepa Kuokoa, January 1, 1862)

“When the Flag was completed, the ship sailed to Macao. The Flag was puzzled over, and was not accepted as a National Flag. The ship was charged exorbitantly for harbor fees, the Sandalwood was sold for a loss, and the ship returned to Hawaiʻi.”

“The King learned of this loss, and he said that a tax should be placed on the harbor of Honolulu like those of foreign lands. That is when duty was first charged for the harbor.  (Ka Nupepa Kuokoa, January 1, 1862)

Hawaiʻi has further links to Macao – an ahupuaʻa in Koʻolauloa on Oʻahu is named such – however, it’s spelled Mākao.

Ships traveling from China to Hawaiʻi often sailed out of Macao near Canton, and the name was associated with the former Chinese farming community.  Chinese farmers lived and grew rice there.  (Ulukau)

The earliest written account found was recorded in 1828 by Levi Chamberlain, who journeyed around the island of O‘ahu to inspect the newly forming school system in the Kingdom. Chamberlain noted:

“… I commenced the examination of the schools belonging to Punaluʻu & the two adjoining districts, three in number; which occupied the whole of the forenoon. At one o’ clock pm we were ready to set forward.”

“The first place at which we stopped was Kaluanui, where was a small school which we examined. Here the burdens of our baggage-carriers were increased by the present of a baked pig, some potatoes & taro.”

“Leaving this place we walked on to Mākao a place so named from the town of Macao in Canton, as the head man told me, on account of its being a place where much tapa is made.”  (Chamberlain, HHS)

“Canton & the Chinese empire is by the natives called Mākao, for this reason: Vessels which arrive here from Canton usually anchor at Macao and there take in their cargo which is sent down from Canton.”

“As the ships are commonly spoken of as having come from Macao, the natives, therefore, from the facility with which they can pronounce the word, it being similar to one which they have in their own language, have given the name of Macao to the whole country.” (Chamberlain, HHS)

As trade expanded, Hawaiians went to Macao and Canton, and Chinese went to Hawaiʻi and the US from Macao, which impacted both places. Hawaiʻi became a major provisioning depot for ships sailing the Pacific, as well as a source of sandalwood to market in China.

By the 1830s, American missionaries were active in both Hawaiʻi and Macao.  Macao, Hawaiʻi and Sino-American trade were so intertwined to each other that a change in one could have a corresponding affect on the others.  (Hao, Wang)

By the mid-1850s, the Chinese population in Koʻolauloa was growing, and many of the landowners and lessees leased their lands to Chinese for portions of their lo‘i kalo and kula, on which rice could be planted and irrigated. Between the 1870s to 1900, rice was the primary product of the land, followed by kalo.  (Maly)

In the late-1890s, Mākao was owned by Dr Albert B Carter (land in Mākao was previously owned by WC Lane.)  Carter had “retired from active practice as a physician and occupies nearly all of his time in practical scientific agriculture and systematic research.”

“… On his little plantation – it consists altogether of some five or six hundred acres of good, fertile land – the doctor raises almost everything imaginable ….”  (Hawaiian Gazette, July 17, 1900)

“There are enough papaias (papayas) grown in Mākao to supply Honolulu steadily.  This refreshing fruit or vegetable is eaten as a melon, boiled as a squash, cooked into pies, fried into fritters, stewed into jam or preserved as sweet or sour pickles.  What the doctor’s family cannot devour proves a most fattening food for the porkers.” (Hawaiian Gazette, July 17, 1900)

When Carter’s wife died in 1903, Supreme Court Records (1908) note that about 45-acres of rice land (under lease to Wing Chong Wai Co,) 105-acres of kula and mountain land mauka of the rice land and about 26-acres known as the homestead at Mākao were in her estate.

“Mākao with its long low buildings and grove of cocoanuts, (is) the place looking as though it were going rapidly to rack and ruin. Here it was that Dr. Carter, scholar, dreamer and experimentalist, made his home until overtaken with the affliction which necessitated his movement elsewhere.”

“He sunk a fortune in Mākao and watched the complicated network of his schemes raveled and finally blown away by the gusts of fate.”  (Hawaiian Star, December 4, 1909)

“Adjacent to Mākao is Hauʻula, considered by many to be the prettiest spot on the Island of Oʻahu. Here are the government homesteads, peopled by happy families of Hawaiians, here are the famous falls of Kaliwaʻa, and here is as fine bathing as can be found In the Territory.”  (Hawaiian Star, December 4, 1909)

“The extension of the railway from Kahuku to Kahana has helped the district wonderfully. New houses are springing up, old ones have been repaired and houses long deserted are again peopled by families who forsook the country for town and who have come back to the land again.”

“There is a very good store at Hauʻula today and visitors can be put up very comfortably and at a reasonable rate by Mr Aubrey, the station agent and proprietor of the store.”  (Hawaiian Star, December 4, 1909)

DBEDT GIS data notes Mākao ahupuaʻa (and another small ahupuaʻa Kapaka) is a sliver between Hauʻula (N) and Kaluanui (S.) (Today, a Mormon Church is in the center of the coastal area of the Mākao ahupuaʻa – Hauʻula Elementary School is just to the north of Mākao.)

The image shows the Mākao ahupuaʻa in Koʻolauloa (Google Earth)

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